DOCSLIB.ORG

Boctor of $F)Ilos(Op})P I Jn M I I

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Boctor of $F)Ilos(Op})P I Jn M I I SUFI THOUGHT OF MUHIBBULLAH ALLAHABADI Abstract Thesis SUBMITTED FOR THE AWARD OF THE DEGREE OF Boctor of $f)ilos(op})p I Jn M I I MOHD. JAVED ANS^J. t^ Under the Supervision of Prof. MUHAMMAD YASIN MAZHAR SIDDiQUi DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2006 Abstract The seventeenth Century of Christian era occupies a unique place in the history of Indian mystical thought. It saw the two metaphysical concepts Wahdat-al Wujud (Unity of Being) and Wahdat-al Shuhud (Unity of manifestation) in the realm of Muslim theosophy and his conflict expressed itself in the formation of many religious groups, Zawiyas and Sufi orders on mystical and theosophical themes, brochures, treatises, poems, letters and general casuistically literature. The supporters of these two schools of thought were drawn from different strata of society. Sheikh Muhibbullah of Allahabad, Miyan Mir, Dara Shikoh, and Sarmad belonged to the Wahdat-al Wujud school of thought; Shaikh Ahmad Sirhindi, Khawaja Muhammad Masum and Gulam Yahya belonged to the other school. Shaikh Abdul Haqq Muhaddith and Shaikh WalliuUah, both of Delhi sought to steer a middle course and strove to reconcile the conflicting opinions of the two schools. Shaikh Muhibbullah of Allahabad stands head and shoulder above all the persons who wrote in favour of Wahdat-al Wujud during this period. His coherent and systematic exposition of the intricate ideas of Wahdat- al Wujud won for him the appellation of Ibn-i-Arabi Thani (the second Ibn-i Arabi). Shaikh Muhibbullah AUahabadi was a prolific writer and a Sufi of high rapture of the 17* century. Sheikh Muhibbullah played a prominent role in developing speculative mysticism and theosophico religious thought during Shahjahan's reign (1627-57A,D.) but unfortunately literaturelists, historians and biographers have not paid much attention to this great Sufi writer. An attempt has been made in this chapter to present a brief accoimt of his life and times. Shaikh Muhibbullah was bom at Sadrpur, a village in vicinity of Khairabad in Awadh province in 996 A.H./1587 A.D. during Akbar's reign. As Allahabad became the main centre of his preaching where he passed his last twenty years of life therefore he was called AUahabadi. He belonged to a pious and learned family. His father Mubariz was a descendent of Shaikh Fariduddin Ganj-i Shakar and his mother was the daughter of Qazi Ismail of Hargam. Qazi Abul Waiz of Hargam, a tutor of Aurangzeb, was his maternal cousin. Shaikh's linage goes to Hazrat Umar, the second Caliph of Islam. Shaikh Muhibbullah was a prolific and voluminous writer. As a great scholar and Sufi, Shaikh Muhibbullah has covered almost all the aspects of Tasawwuf in his works in Arabic and Persian language. The exact number of writings of the Shaikh has been not counted finally till today. The biographical works on the Shaikh have given different number of his books. We are giving here a list of the Shaikh's works classifying them on the basis of their theme in the larger context, with brief remarks about their subject matters. Shaikh Muhibbulah is the author of the following works: Tarjamatul Quran, Sharah Fusus al-Hikam, Anfas al-Khawas, Risalah Haft Ahkam, Aqaid ul-Khawas, Taswiyah, Manazir Akhassul Khawas. Ibn-i Arabi, like other wujudi considers God to be the only existence. He exists above all times. His existence of self proved and self evident. To him no proof of existence is required for it stands Indispensable and proved. He thinks what proof can be required when we know that He exists in every thing or, in other words, all the objects are His manifestation. He is present in the essence or ayn of everything. Owing to this, no proof of His existence is required. He existed all times and shall over be. There is not even a 'there' 'where', the essence of all things is one. It means that God alone exists and there is no existence apart from His. The muhiplicity of existence is simply the modes of the Reality. God alone is the ultimate reality. He is infinite, eternal and real. Ibn-i Arabi tries to base his doctrine of wujud in Islam, but there is undoubtedly a difference between God of Islam and doctrine of Wahdat of Ibn -i Arabi. Islam proposition that there is God and God exists alone. He is eternal, infinite and real. The difference is seen in proposition of Wahdat- al Wujud that God is in every thing. To be is difference from to be in everything. The doctrine of Wahdat- al Wujud is based on the philosophical speculations of the unity of the universe with God. Like other Wujudi Ibn-i Arabi also believes in only one existence and it is the existence of God. There is something more which distinguishes him from other wujudi like "Hallaj". Before coming to this, let us make it clear that wujud is either looked upon from a philosophical point of view or a Sufi pomt of view. A Sufi arrives at wujud with the help of his experience. The philosopher infers wujud from the unity of the universe with God. Ibn-i Arabi reaches it with the help of both. Having perceived the essence of the universe, he concludes its unity with God. Unlike other wujudi Sufis, he defies the belief in the union with God. Contrary to this he holds that for a Sufi to become one with Him, has to realize himself. He has to see what exist in Him. It means that there is nothing like becoming one with Him as it shows the duality of existence. He is the only existence and is present in Him as well. What is required on the part of a Sufi is to realize his own essence (ayan) through which he manifests Himself Thus there is no question of union with Him for He is in everything. This belief makes Ibn-i Arabi distinguished from other wujudi. What he shares with others is the belief in the unity and absoluteness of God. The wujudi advocate the belief in 'tauhid- al mutlaq\ God is one and absolute. Sharah Fusus al-Hikam is the explanation and summary of Fusus al-Hikam of Shaikh Ibn-i Arabi. It was considered to be a standard work. It is as close to the original text of the Shaikh Ibn-i Arabi. Shaikh Muhibbullah does not sometimes stick to one subject in each Fas: he reiterates it in other Fusus. The threads of his arguments run into one another with connecting links. Instead of takmg a title for his heading. Shaikh Muhibbullah has taken the name of the Prophet for the same. Shaikh Muhibullah not observed chronological order in his treatment The Prophets are not taken m the order of their advent, but according to characteristics of their 'Hikma', partly based on the mentality of the people to whom they were sent, and partly on their own suluk; one Hikma leading to another. Sharah Fusus al-Hikam is only a commentary on the lives of the Prophets mentioned in the Qur'an; in fact, it is a commentary in a Sufis tic interpretation of verses of the Qur'an dealing with the lives and teachings of these Prophets. Shaikh Muhibbullah has sometimes given rationalistic basis also to his themes before giving his kashfi (illuminative) expiations for them, which latter more or less intended for people with a grounding in the subject or who have undergone a courses of suluk (spiritual practice under a Shaikh). Shaikh MuhibbuUa AUahbadi, like other thinkers, has developed his Sufi Thought on two major planes (a) Metaphysical, in which he deals with the problem of the nature of God, imiverse and man, and the position and status of man, as the only rational being in Universe, and the relationship of man with both universe and God; (b) Epistemological, in which he deals with the nature, source and the basic problem of knowledge and its validity. But we should not neglect the fact that his philosophy is basically that of a Sufi not of a philosopher even though he did his best to explain "his doctrines" in a philosophical way. His Sufi thought is deeply embedded in the Muslim philosophy, religious doctrines and cultuie. The chief source of his doctrine is the philosophy of Ibn-i Arabi. He particularly makes use of the Quranic verses and traditions and interprets them in a way that happens to suit his system of thought. He is strict follower of Wahdat-al Wujnd like Ibn-i Arabi. His metaphysics is based on his ontology in which he deals with the nature and attributes of God. Therefore, we may rightly conclude that Shaikh MuhibbuUah presents a system of thought in which God is one, the Absolute Creator, unparalleled and unique, and the entire universe is His manifestation out of His Power and Will. The relation between the creator and created is never of duality but always an Identity, Shaikh Muhibbullah's teachings and thoughts show that he is firm in faith and practice. He is very much conscious of his moral responsibility and observance of religious, laws. He thinks that Tasawwuf teaches us how to purify self, improve one's moral and build up one's iimer and outer life in order to attain perpetual bliss. SUFI THOUGHT OF MUHIBBULLAH ALLAHABADI Thesis *:•»»-> SUBMITTED FOR THE AWARD OF THE DEGREE OF Boctor of $i)tlos(op})p Mamie ^tubiesi/ \ 'T ">. ^~'- ^ I ,A^ -z- By - ' / '^ MOHD. JAVED ANSARI Under the Supervision of Prof. MUHAMMAD YASIN MAZHAR SIDDIQUI DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2006 T6923 Fax: 0571 -2700528 r(i^J^W\i Phones' External: 2701131 2702607 / 2700087 lUU C |tti?W/ Internal: 1365 Department of Islamic Studies Aligarh Muslim University Aiigarh - 202002 (India) CERTIFICATE This is to certify that the thesis entitled "Sufi Thought of Muhibbullah AUahabadi" is an original work done by Mohd.
Load more

Recommended publications
  • Copyright by Mohammad Raisur Rahman 2008
    Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known.
    [Show full text]
  • Hadhrat's Advices
    ےہزعم نیسح ا دمح ےس اپب اگنہہم ريگو د ا ر اہيں ل ب ا لط ےک ےيلولتا ر اہيں شا وخں یک چ ک نب اجیت ےہ Anthem of Darul Uloom Deoband Shaikhul Islam, Hadhrat Moulana Sayyid Husain Ahmad Madani (rahmatullahi alayh) خ ي خ خ خ ش اﻻالسم رضحت ومﻻنا دیس يسح ادمح دم ين اص بح رحمة اہلل علييہ The life and Mission of Shaikhul Islam, Hadhrat Moulana Sayyid Husain Ahmad Madani (rahmatullahi alayh) No Copyright (ɔ) Permission is granted for reprinting this book without any alterations. A humble appeal is made to the readers to offer suggestions, corrections, etc. to improve the quality of future publications. May Allah Ta‟ala reward you for this. The translators, editors, compilers and typesetters humbly request your duas for them, their parents, families, asaatizah and mashaaikh. Title: The Life and Mission of Hadhrat Moulana Husain Ahmad Madani (rahmatullahi alayh) Compiled and Published by: Jamiatul Ulama (KZN) Ta‟limi Board 4 Third Avenue P.O.Box 26024 Isipingo Beach 4115 South Africa Tel: (+27) 31 912 2172 Fax: (+27) 31 902 9268 E-mail: [email protected] Website: www.talimiboardkzn.org ISBN: 978-0-6399008-3-4 First Edition: Muharram 1439 / October 2017 Contents Map of India .......................................................................................... I A Glimpse into the life of Shaikhul Islam ..................... I Introduction .............................................................III Foreword ................................................................ VII Chapter 1 ...................................................................
    [Show full text]
  • Madariya Silsila in Bihar
    Madariya Silsila in Indian Perspective Ananda Bhattacharya Historiography and the source material The sources for the study of regional history can be examined independently by themselves or with reference to certain broad themes which are of major importance in the history of that area or period. In medieval Bihar the general and important aspect of the study of sufistic ideas had drawn the attention of Mughal chroniclers1, Revenue Surveyors2, Siyaq (Accountancy) literature and also hagiographic literature. The hagiographic literature can be divided into three broad categories (i) Tadhkira or biographical notices of saints, and (ii) Malfuzat, or collections of discourses of saints, and (iii) Maktubat or letters of the saints. Among these, the Malfuzat constitute the bulk and are by far the most important as they constitute a vast literature representing a chronologically arranged summary of the discourses of saints relating to different topics, or the answers given by the saints to questions asked by the disciples and others present in these meetings. Studies based on such data would add new depth to our understanding of social and cultural life of the sufis dominating medieval Bihar. The collections of letters, available in the form of Maktubat, are addressed to disciples and relate to doctrinal matters, prayers, rituals and provide authentic information on that specific subject. Sufi literature is too vast to be discussed even in bare outline here, but only a few of the more important may be mentioned in this context. Qeyamuddin Ahmad3 in one of his works simply mentioned the evolution of one of the Sufi silsila of the fourteenth century centering round two Sufi saints, namely, Ahmad Sharafuddin Yahya Maneri (c1263-1381) and Abdul Quddus Gangohi.
    [Show full text]
  • Ubal) of Itoabli Mnber ^Jje Ihuglials; (1582-1724) ABSTRACT
    ubal) of Itoabli Mnber ^Jje iHuglials; (1582-1724) ABSTRACT THESIS SUBMITTED FOR DEGREE DOCTOR OF PHILOSOPHY BY Mohammad Taiyab UNDER THE SUPEVISION OF Prof. Zahiruddin Malik T2^^44 CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY, ALIGARH January, 1980 ABSTRACT The Mughal sub ah of Awadh occupied a prominent place in the history of the Mughal Entire. Since times immemorial the name of Awadh has been associated with social) religious and cultural traditions of India* A number of works have been written on ancient and modem Awadh. The kingdom of Awadh (1724-1866) has attracted attention of the historians in the modem period. But no work on the history of the subah durjng the seventeeith century has so far been atteicpted. This thesis is an humble attempt to fill the gap. It seeks to^ study the political, administrative, economic, social and cultural history of the Maghal subah of Awadh. Chapter I discusses the formation of ttie subah of Awadh under Akbar with a background of the political history durjng •^^* Sultanate and the Mughal periods, the geographical features jjibluencing the course of its history, the breakup of the zamlndari clans, the social and political role in the history of the region, description of the Uzbek Revolt of 1666-67, the subsequent era of peace and stability, 1605-1707, the period of isolaticn mi decline, 1707-1724. In fact this chapter traces the political history of the region down to 1724 together with the process of the formation aid delinaticn of the subah aid the changes In the inclusion or otherwise of certain nareanas with its area.
    [Show full text]
  • MHI-10 Urbanisation in India Indira Gandhi National Open University School of Social Sciences
    MHI-10 Urbanisation in India Indira Gandhi National Open University School of Social Sciences Block 4 (Part 2) URBANISATION IN MEDIEVAL INDIA-1 UNIT 17 Sultanate and Its Cities 5 UNIT 18 Regional Cities 29 UNIT 19 Temple Towns in Peninsular India 63 UNIT 20 Southern Dimension : The Glory of Vijayanagara 80 UNIT 21 Sultanate Capital Cities in the Delhi Riverine Plain 105 Expert Committee Prof. B.D. Chattopadhyaya Prof. Sunil Kumar Prof. P.K. Basant Formerly Professor of History Department of History Department of History Centre for Historical Studies Delhi University, Delhi Jamia Milia Islamia, New Delhi JNU, New Delhi Prof. Swaraj Basu Prof. Amar Farooqui Prof. Janaki Nair Faculty of History Department of History Centre for Historical Studies IGNOU, New Delhi Delhi University, Delhi JNU, New Delhi Prof. Harbans Mukhia Dr. Vishwamohan Jha Prof. Rajat Datta Formerly Professor of History Atma Ram Sanatan Dharm Centre for Historical Studies Centre for Historical Studies College JNU, New Delhi JNU, New Delhi Delhi University, Delhi Prof. Lakshmi Subramanian Prof. Yogesh Sharma Prof. Abha Singh (Convenor) Centre for Studies in Social Centre for Historical Studies Faculty of History Sciences, Calcutta JNU, New Delhi IGNOU, New Delhi Kolkata Prof. Pius Malekandathil Dr. Daud Ali Centre for Historical Studies South Asia Centre JNU, New Delhi University of Pennsylvania Philadelphia Course Coordinator : Prof. Abha Singh Programme Coordinator : Prof. Swaraj Basu Block Preparation Team Unit No. Resource Person Unit No. Resource Person 17 Prof. Abha Singh 19 Prof. Abha Singh Faculty of History Faculty of History School of Social Sciences School of Social Sciences Indira Gandhi National Indira Gandhi National Open University Open University New Delhi New Delhi 20 Dr.
    [Show full text]
  • Editor in Cheief Book Review Editor Editorial Board Editor Layout
    Editor in Cheief Transcendent Philosophy Journal is an academic Seyed G. Safavi peer-reviewed journal published by the London London Academy of Iranian Studies, UK Academy of Iranian Studies (LAIS) and aims to create a dialogue between Eastern, Western and Asistant Editor in Chief Islamic Philosophy and Mysticism is published in Seyed Sadreddin Safavi December. Contributions to Transcendent London Academy of Iranian Studies Philosophy do not necessarily reflect the views of the editorial board or the London Academy of Book Review Editor Iranian Studies. Sajjad H. Rizvi Exeter University, UK Contributors are invited to submit papers on the following topics: Comparative studies on Islamic, Editorial Board Eastern and Western schools of Philosophy, Philosophical issues in history of Philosophy, G. A‘awani, Iranian Institue of Philosophy, Iran Issues in contemporary Philosophy, Epistemology, A. Acikgenc, Fatih University, Turkey Philosophy of mind and cognitive science, M. Araki, Islamic Centre England, UK Philosophy of science (physics, mathematics, biology, psychology, etc), Logic and philosophical S. Chan, SOAS University of London, UK logic, Philosophy of language, Ethics and moral W. Chittick, State University of New York, USA philosophy, Theology and philosophy of religion, R. Davari, Tehran University, Iran Sufism and mysticism, Eschatology, Political Philosophy, Philosophy of Art and Metaphysics. G. Dinani, Tehran University, Iran P.S. Fosl, Transylvania University, USA The mailing address of the Transcendent M. Khamenei, SIPRIn, Iran Philosophy is: Dr S.G. Safavi B. Kuspinar, McGill University, Canada Journal of Transcendent Philosophy H. Landolt, McGill University, Canada 121 Royal Langford O. Leaman, University of Kentucky, USA 2 Greville Road Y. Michot, Hartford Seminary, London NW6 5HT Macdonald Center, USA UK M.
    [Show full text]
  • Bottor of ^Fjilosfoptip in HISTORY
    SOCIO-POLITICAL LIFE IN INDIA DURING 16^h. 17th CENTURIES AS REFLECTED IN THE SUFI LITERATURE ABSTRACT OF THE THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Bottor of ^fjilosfoptip IN HISTORY BY KAMAL AKHTAR Under the Supervision of DR. IQBAL SABIR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2008 ABSTRACT Sufism is an important segment of our social life. It has played significant role in developing social, cultural and political trends in India during the medieval period. The Chishtiya and Suharwardiya silsilas exerted great influence on the social, cultural and political trends of the Indian sub­ continent, during the Sultanate period. In closing years of the fourteenth century the Qadiriya Silsilah also appeared in the spiritual scenario of the country. Similarly, at the end of the sixteenth century the Naqshbandi Silsilah too entered into India and dominated its religious atmosphere during the whole seventeenth century. 'When we make a survey of the sufi's activities since the beginning of the sixteenth century, we find Shaikh Abdul Quddus Gangohi, an eminent saint of the Sabiriya branch of the Chishti order, as a pioneering personality. Though the early Chishtis of the Sultanate period always avoided th(; company of rich people and ruling class. Shaikh Abdul Quddus maintained cordial relations with the contemporary rulers. The collection of his letters contains epistles addressed to Sikandar Lodi, Ibrahim Lodi, Babur and Humayun and also to several contemporary nobles and officials. The other important saint of the sixteenth century was Saiyid Mohammad Ghauth of Gwalior who belonged to the Shattari Silsilah.
    [Show full text]
  • Maulana Daud and His Candayan
    MAULANA DAUD AND HIS CANDAYAN Maulana Daud’s Candayan is the first Sufi text in Hindi which was composed in A.H.781 (1379A.D.). Candayan has been referred to by Shaikh Quddus Gangohi (1456-1537 A.D.)1 and the famous historian Al Badauni2 and in the Gazetteers of Awadh3 and Raibareli district of Uttar Pradesh. However real study of Candayan started when Paramesvari Lal 1 Quddus Gangohi: Qutub al-’Alam ‘Abd al Quddus b. Isma’il b.Safi al-Din Hanafi Gangohi was the disciple, brother- in- Law and Khalifah of Shaikh ‘Arif b. Ahmad Abd al Haqq (Rudaulwi) “but got besides an investiture from almost all the Khanwadas or Sufic branches. He spent thirty years in Rudauli, migrated thence in A.H. 896-1491, early in the reign of Sultan Sikandar Lodi (A.H. 894-923/ A.D. 1489-1517) at the suggestion of his disciple ‘Umar Khan Kasi one of the ‘Amirs, to”Shahabad“ near Delhi. where he remained another thirty five years. In 932/1525_26, when Babur defeated and killed Sul- tan Ibrahim b. Sikandar Lodi and sacked Shahabad, ‘Abd al-Quddus moved to Gangoh. where after fourteen years he died in 944/1537 or 945/ 1537 at the age of eighty four. For details see C.A. Storey, Persian Literature, Luzac and company, LTD. London,1972, vol- ume 1 part 2 pp 967-68. See also Simon Digby, Abd al-Quddus Gangohi (1456- 1537A.D.): The personality and attitudes of a medival Indian Sufi, in Medieval India (a miscellany), Department of History,Aligarh Muslim University, Aligarh, 1975, vol.∞∞3.
    [Show full text]
  • The Life and Times O Shaikh Ahmad Sirhindi
    THE LIFE AND TIMES O SHAIKH AHMAD SIRHINDI ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ©ottor of ^(jiloiSopfip IN HISTORY Under the Supervision of Professor Khaliq Ahmad Nizami BY IQBAL SABIR T 2A\3 CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1990 ABSTRACT The Naqshbandi silsilah occupies an important place in the annals of Islam in Indian sub-continent. For nearly two centuries/ i.e. 17th and 18th, it was the principal spiritual order in India and its'influence permeated far and deep into Indo-Muslim life. Though many Naqshbandi saints came to India and associated themselves with the royal courts of Babur, Humayun and Akbar, the credit of really . organizing and propagating the Naqshbandi silsilah in this country goes to Khwaja Muhammad Baqi Billah. He not only actively strove to popularize Islamic teachings in the masses, but played a significant role in shaping the religious outlook of the ruling class. A new phase in the history of the Naqshbandi silsilah began when Khwaja Baqi Billah reached India from Kabul, his native town. Baqi Billah's Khalifa and chief successor. Shaikh Ahmad Sirhindi known as 'Mujaddid-i-Alf-i-Thani' holds a very special and significant position among the Muslim divines of medieval India. He played most important role in disseminating the ideology and practices of the Naqshbandi silsilah in India and Jahangir found his disciples in every city of the Mughal empire. For centuries he has been considered one of the most outstanding sufi teachers and thinkers of the sub-continent.
    [Show full text]
  • Introduction 6Ý
    The Mashaikh of Chist 1 The Mashaikh of Chist INTRODUCTION..........................................................................................................................................5 THE SHAJARAH..........................................................................................................................................7 SAYYIDUL QAUNAIN, KHAATAMUN NABIYEEN (SALLALAHU ALAYHI WASALLAM) ....................................................................................7 FIRST YEAR ....................................................................................................................................................28 SECOND YEAR................................................................................................................................................29 THIRD YEAR...................................................................................................................................................31 FOURTH YEAR................................................................................................................................................34 FIFTH YEAR....................................................................................................................................................36 SIXTH YEAR ...................................................................................................................................................42 SEVENTH YEAR ..............................................................................................................................................47
    [Show full text]
  • Vernacularization of Islam and Sufism in South Asia: a Study of the Production of Sufi Literature in Local Languages
    Tanvir Anjum * Vernacularization of Islam and Sufism in South Asia: A Study of the Production of Sufi Literature in Local Languages Abstract Vernacularization of Islam is the process through which the message and teachings of Islam adjusted and adapted in local regional environments outside Arabia. The universal principles of Islam were vernacularized in specific time and space, and contextualized or localized forms and expressions of Muslim piety emerged in these regions. The credit of vernacularization of Islam and Sufism in South Asia particularly goes to the sufis who challenged the Arabo-Persian linguistic hegemony by producing religious literature in vernacular languages and dialects, as a vast majority of the sufis depended less on Arabic and Persian for the popularization of the sufi message. They employed the medium of vernacular poetry to disseminate the message of Sufism among the common people. They contributed to the development of various scripts as well as new or existing literary genres such as siharfis, kafis, Prem-kahani or „Sufi Romances,‟ and ginans, in order to popularize the teachings of Sufism in South Asia. Keywords: Vernacular Islam, Sufism, sufi literature, poetry, languages, dialects Arabia is traditionally considered the heartland of Islam, from where Islam, or more accurately, the shari‘ah of Prophet Muhammad (PBUH) originated. Soon Islam spread outside Arabia, resulting in mass conversions of the local population to Islam in Persia in the East, in Byzantium in the North, and in North Africa in the West. To the adherents of Islam in these regions, Islam as a faith promised enough flexibility and accommodation to be adjusted in varied socio-cultural backgrounds.
    [Show full text]
  • Biography of Hadrat Bu Ali Shah Qalander
    1 Biography of Hadrat Bu Ali Shah Qalander The mausoleum of Hadrat Bu Ali Shah Qalendar Translated by Mohammed Abdul Hafeez Hyderabad, India Email: [email protected] 2 Published by © MOHAMMED ABDUL HAFEEZ First Published 1439/2018 All rights reserved. No part of this publication may be reproduced or stored in a retrieval system, or transmitted in any form or by any means, electronic or otherwise, without written permission from the publisher. 3 Contents 1.Preface.………,……………………………………………..4 2.Biography of Hadrat Bu Ali Shah Qalandar …….…..…....9 3.The poetry of Hadrat Bu Ali Shah Qalandar…….…………9 4.The journey of Sheikh Fakheruddin to Iraq……….….…...12 5.Education…………………………………………………..16 6.The pledge and devotion……………………….……..……26 7.The titles………………………………………………..…..31 8.The event of Sultan Balbon of Delhi Kingdom……………35 9.The Qalandaria way of life…………………………………..38 10.Throne of the caliphate………………………………..……54 11.The kings of time and Shah Bu Ali Qalandar……..………61 12.The contemporary personalities……………………...……74 13.The Destruction of Kaliyar……….………………………..97 14.Passing on and funeral…………………...……………...101 15.Biography of Hadrat Sheikh Jalauddin Kabir Auliya…….103 16.Shams of Auliya Hadrat Khaja Shamsuddin Turk…..….109 17.The contemporary personalities of Bu Ali Qaladar……..116 18.The teaching and preaching mission work of Islam……..120 4 Preface This is a very old book which is well known by the title of biography of Hadrat Bu Ali Shah Qalandar in the urdu language and translated by me from Urdu into the English language for the first time. In this book it is being presented the biography of Hadrat Hadrat Bo Ali Shah Qalandar and the Urdu version of the book which was published in the year 1933 by Ata Mohammed Ata and Habibullah Mazhar.
    [Show full text]